CHAPTER

CHCDIV002

Promote Aboriginal and/or Torres Strait

Islander cultural safety
ELEMENT 1

Identify cultural safety issues in the workplace

ELEMENT 2

Model cultural safety in own work

ELEMENT 3

Develop strategies for improved cultural safety

ELEMENT 4

Evaluate cultural safety strategies

A CULTURALLY SAFE AND SECURE environment is one where our people feel safe and draw
strength in their identity, culture and community (Australian Human Rights Commission 2011).
Recognition of the status and rights of Aboriginal and/or Torres Strait Islanders as the first peoples of
Australia, and custodians of Australian land, is central to this concept, as is developing an understanding
of Indigenous history and cultural practices to promote effective interactions and provide an appropriate
and relevant curriculum.
The terms Indigenous, Aboriginal and Torres Strait Islander are used in this chapter with the
understanding that these are general terms and Aboriginal and Torres Strait Islander peoples have their
own identities. The chapter refers to Indigenous cultural customs and practices in general terms with the
understanding that there are many variances across Australia. The preference is to use specific nation,
tribe or clan names where given permission to do so. The acronym ATSI and the term Aborigines are
avoided as they are considered disrespectful. It should be noted that it is also preferable to use specific
nation, tribe or clan names if given permission to do so.

PART 1

BEING PROFESSIONAL

ELEMENT 1

Identify cultural safety issues in the

workplace

1.1

Identify the potential impact of cultural factors on service delivery to Aboriginal

and/or Torres Strait Islander clients

1.2

Identify critical issues that influence relationships and communication with

Aboriginal and/or Torres Strait Islander people

1.3

Establish key aspects of cultural safety in consultation with Aboriginal and/or

Torres Strait Islander people

1.4

Evaluate the extent to which cultural safety is integrated in own work and
workplace

Cultural safety and service delivery

The term cultural safety was originally adopted as part of a program linked to improving health services
for Maori people in New Zealand during the 1980s. It is now recognised as being significant in all forms
of service delivery and not only for Indigenous peoples. The most frequently used definition is:
an environment that is safe for people: where there is no assault, challenge or denial of their identity,
of who they are and what they need. It is about shared respect, shared meaning, shared knowledge and
experience, of learning, living and working together with dignity and truly listening.
(Williams, 1999)
Cultural safety is therefore linked to ensuring that people experience feelings of acceptance of their
cultural identity and practices. It involves respect and support for a persons beliefs, values, expectations
and preferences, with the aim of making them feel part of a culturally secure environment. Research
undertaken in the Early Childhood Development Intercultural Partnerships Program at the University of
Victorias School of Child and Youth Care (which involved partnerships with First Nations communities)
led to the formulation of the Five Principles to Engender Cultural Safety: protocols, personal knowledge,
partnerships, process and positive purpose (Ball).

ACTIVITY 4.1
ACCESS THE ARTICLE Cultural safety in practice with children, families and communities (Ball).
Consider the graphic and chart detailing the Five Principles to Engender Cultural Safety.

In addition, successful provision of early childhood education and care programs for Aboriginal and
Torres Strait Islander clients needs to incorporate an awareness of the impact of historical events and
issues. Since European settlement, Indigenous groups have experienced discrimination and abuse, and
an understanding and appreciation of how this can impact on service delivery is critical.

Aboriginal and Torres Strait Islander history

All Australians should acknowledge the role of Aboriginal and Torres Strait Islander history in
understanding and respecting present-day beliefs, values and traditions. One significant aspect is

CHAPTER 4

PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

colonisation following Governor Arthur Phillip establishing the first British

colony in Australia in 1788. Phillips mandate was to take control of Terra Australia
for settlement as a penal colony. Prior to this date, Aboriginal Australia embraced
multiple cultures who lived in small family, semi-nomadic groups, each with
their own defined territory. Kinship systems determined relationships, codes
of conduct and responsibilities within each group. There were approximately 260
language groups and 500 dialects, and each group had their own distinct history
and culture. There was no concept of land ownership as Europeans understood it
but rather relationships between people and land involving spiritual connections
and authenticated by the Dreaming creation stories. It was believed that land
was not owned; one belonged to the land (Purdie, Dudgeon & Walker 2010,
p.26).

Colonisation of Australia refers to

the settlement and occupation of the
land by the British in 1788.
Kinship systems are an integral part
of social interactions within a tribe.
They determine how Aboriginal
people are related to each other
and their roles and responsibilities to
each other, Aboriginal ceremonies
and the land.
Dreaming creation stories relate to
Aboriginal beliefs about the time
when Ancestral Beings moved
across the land and created life and
major geographic features.

EDUCATORS TIP
IT IS BEYOND THE SCOPE of this chapter to do justice to the importance of Aboriginal and Torres Strait
Islander history and the devastating impact of colonisation on Indigenous language, culture and health
education. See websites such as Aboriginal Heritage and Australian Government, European discovery
and the colonisation of Australia for more detailed information.

Post-colonisation, Europeans did not recognise Indigenous

land rights and regarded Australia as an empty land (terra nullius).
This attitude, along with population displacement and aggression,
caused severe negative impacts on Indigenous cultural practices
including the erosion of their land rights and language. Europeans
also introduced diseases and changes to diets and lifestyles which
resulted in deteriorating health.
In the Torres Strait Islands, approximately 100 islands
between the northeast coast of Australia and Papua New Guinea,
contact with Europeans resulted in dramatic lifestyle changes
and there are many correlations with the events and issues that
affected Aboriginals on the mainland.

Figure 4.1Dreamtime storytelling

ACTIVITY 4.2
READ MORE ABOUT THE EFFECTS of colonisation and oppressive legislation enforced on Australian
Indigenous peoples in resources such as Working Together: Aboriginal and Torres Strait Islander
Mental Health and Wellbeing Principles and Practice (Purdie, Dudgeon & Walker 2010).

EVENTS WITH CONTINUING IMPACT ON ABORIGINAL AND TORRES STRAIT

ISLANDERPEOPLES
Stolen generationsBetween 1909 and 1969, approximately 100 000 Indigenous children were forcibly
taken from their families and raised by European families or in institutions. The objective was to

PART 1

BEING PROFESSIONAL

assimilate Indigenous people with the belief that society would benefit. However, in addition to the
trauma of being disconnected from their families and homes, many of these children were physically and
sexually abused, and used in domestic service or as servants in their new environments. In the 1990s the
Australian Human Rights Commission began a national inquiry into this practice and the 1997 Bringing
them home report details the devastating impact on families. The first national Sorry Day occurred on
26 May 1998 and a national apology was issued by Prime Minister Kevin Rudd in 2008, ten years later.
There are ongoing negative implications of this policy such as a continuing feeling of disconnection to
culture and language among Indigenous people.

ACTIVITY 4.3
ACCESS THE NATIONAL SORRY DAY Committee as well as the Australian Governments Apology to
Australias Indigenous Peoples websites (refer to the list of websites at the end of this chapter). Listen to
Prime Minister Kevin Rudds speech on the second website and consider what he was apologising for,
and how it can contribute to the future of Indigenous Australians.

Deaths in custodyThe report entitled Indigenous deaths in custody 1989 to 1996 concludes that
between 1990 and 1995, there was a higher number of Indigenous people in custody and they were 16.5
times more likely to die while in custody than the rest of the Australian population. Later statistics show
that:
During 2008, 86 people died in all forms of custody in Australia, an increase of 12 deaths from 2007
(Table 13.31). Of the 2008 total, 13 (15%) were Aboriginal and Torres Strait Islander people. The
largest number of deaths in custody recorded since 1990 was in 1997 (105), while the largest number of
deaths of Aboriginal and Torres Strait Islander people was in 1995 (22).
(ABS, Deaths in Custody, accessed 2012)
Health concernsOverall the health of Indigenous people in Australia is worse than non-Indigenous
people, driven by factors such as education, employment, income and socioeconomic status, and health
sector factors such as inadequate access to culturally appropriate services or support (Australian
Indigenous Health InfoNet 2014, p. 15). This resource also details health conditions which have
higher incidence rates in Indigenous communities compared with the general population, including
heart disease, cancer, kidney disease, diabetes, depression, mental illnesses, and vision and hearing
impairments.
Land rightsThe Aboriginal Land Rights (Northern Territory) Act 1976 legally acknowledged Aboriginal
rights to land and, on 3 June 1992, the Mabo judgement recognised land title of Indigenous peoples as
common law. The judgement was named after Eddie Koiki Mabo (19361992) who campaigned for ten
years for Indigenous land rights. This judgement overturned the terra nullius claim established with
European settlement.
MaralingaMaralinga Tjarutja land in the western region of South Australia was returned to the
Maralinga people in 1985. It was renamed Oak Valley Community in 1995. This land was subjected to
secret British nuclear tests in the 1950s. The enforced relocations of the Indigenous population destroyed
their traditional lifestyle and many were exposed to radiation during the testing. Compensation was
granted for land contamination but not for all claims for exposure to radiation.
ReligionIndigenous spirituality is founded on connections with the natural environment and a
number of different deities (gods) depicted by a landscape, plant or animal. Each tribe, clan or group
A totemic system means that
has their own deities or spirits which fall into three main categories: creation, ancestral
each person is associated with
and totemic beings or figures. There are, however, shared cultural characteristics between
an animal or a natural feature
Indigenous peoples.
of the landscape.

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PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

United Nations Declaration on the Rights of Indigenous PeoplesThe United Nations General Assembly
adopted the United Nations Declaration on the Rights of Indigenous Peoples in 2007. The Declaration
describes the rights of Indigenous peoples including to culture, identity, language, employment, health,
education and other issues. It provides a framework to reduce disadvantage and discrimination in
countries with varying histories. Initially the Australian Government opposed the Declaration, but
with a change in federal leadership came a change of position and the government now supports the
Declaration. Australia already recognises most of the rights contained in the Declaration.
Knowledge of the influences on Indigenous Australians (outlined above) will help us appreciate how
we should all work together to protect their traditions.

ACTIVITY 4.4
DRAW A TIMELINE OF SIGNIFICANT events and issues in Aboriginal and Torres Strait Islander history
starting with the indicators of habitation found in South Australia and dating back 45 000 years.
Useful websites to access example timelines include the Australian Human Rights Commission and the
National Aboriginal Community Controlled Health Organisation. Include the following policies as well
as other major events: segregation; assimilation; integration; self-determination; self-management; and
reconciliation. Research each point you add to your timeline and write at least one sentence explaining
what each one means.

Develop effective communication strategies

There are many significant differences in the ways people communicate and this impacts on how they
give and receive information, and also on how they develop relationships. These differences are related
to cultural protocols, which may be verbal or non-verbal (e.g. body language), and Cultural protocols are ethical
developing understanding of their importance will support mutual understanding and principles which guide behavbuilding positive relationships. The protocols are linked to the safeguarding of cultural iour in a particular situation.
and intellectual property rights (for more detail see Article 31 of the United Nations
Declaration on the Rights of Indigenous Peoples, 2008).
An Aboriginal or Torres Strait Islander may have a natural distrust of a service or staff based on
historical events or their own past experiences. It may be necessary to build trust and demonstrate
respect. According to Queensland Health, in its guideline published in 2015, Communicating Effectively
with Aboriginal and Torres Strait Islander People, critical issues which may influence this process include:
using an acceptable form of welcome (e.g. a genuine, warm smile, nod or greeting) and
respecting a persons right to their personal space (e.g. not standing too close)
using visual cues in the environment, such as Indigenous artwork, flags, signs, etc., to
communicate awareness and respect
asking
about family and sharing information about yourself before attempting to discuss any

other issues
adopting
a gentle tone of voice, speaking clearly and not talking too fast

being aware that standard Australian English may be a second language and there may be
literacy issues. Ensure this is dealt with sensitively and avoid making inaccurate assumptions.
Determine the language used at home and, if necessary, arrange for a family member or other
suitable person to assistbe aware of extended family and existing kinship structures so the
correct person is consulted, especially if consent or decision making is required
actively listening and understanding that eye contact may be avoided. Take turns to speak, not
interrupting, demonstrating understanding of periods of silence and, unless encouraged to do
so, not trying to speak a family members language

PART 1

BEING PROFESSIONAL

using indirect questioning strategies (direct forms may be considered confronting and
offensive)
avoiding touching and the use of terms such as aunty, uncle, brother or sister until a rapport is
established and permission has been given
understanding
that the word yes may not indicate agreement but perhaps an attempt to show

cooperation or resignation that the situation cannot be changed
respecting
that there are accepted mens and womens business protocols

avoiding a person feeling shame, i.e. embarrassment, ridicule or disempowerment. Never
discuss confidential matters in public and always be discreet
respecting that there may be inappropriate times for arranged meetings, e.g. sorry business
deaths and funerals.

Establish key aspects of cultural safety

Consultation with family members or their designated spokesperson as well as appropriate cultural
representatives in the community will help determine practices to support cultural safety in a service.
Approvals and permissions may need to be obtained, and procedures like the following established:
scheduled meetings to suit cultural obligations, travel considerations and accommodate
group preferences (the inclination for shared decision making may make the establishment of
meeting times a lengthy process)
consultation with elders about traditional Welcome to Country ceremonies, which will
Welcome to Country is a ceremony performed by Indigenous
include appropriately worded acknowledgment of the traditional owners of the land,
Australian Elders to welcome
the elders and any cultural or historical sites of significance (see Aboriginal Tourism
visitors to their traditional land.
Australias brochure Welcome to Country: Respecting Indigenous culture for travellers in
It can include smoke ceremonies, singing, dancing or a
Australia for more information)
speech, and varies according
involving Indigenous people in decision making about how their culture is represented
to the particular culture of the
traditional owners.
(e.g. their groups history, stories, images and other intellectual property)
respecting items considered sensitive, sacred or religious and not making them available to the
general public without consultation and written permission, including personal information
relating to gender or representation of deceased people.

Figure 4.2Indigenous ceremonies are an important

cultural consideration

Evaluate cultural safety practices

By acknowledging and respecting Indigenous cultures, and evaluating the extent to which cultural safety
is integrated into work practices, a positive contribution can be made to an environment that reflects the
lives of the children and families using the service and the cultural diversity of the broader community,

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PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

including Aboriginal and/or Torres Strait Islander communities [NQS 6.3.4]. This evaluation can be
formulated by considering various aspects of a services delivery including staff members:
own knowledge and understanding of the many influences which have impacted Indigenous
cultures in the past, and also, more specifically, of the local Indigenous community
own knowledge and understanding of local Indigenous cultural protocols and accepted cultural
representatives
recognition of these influences and willingness to be proactive to ensure inclusive practices
which support Aboriginal and Torres Strait Islander peoples positive interactions with the
service.

ACTIVITY 4.5
FORMULATE A SERIES OF QUESTIONS to evaluate how you would integrate cultural safety in the
workplace.

ELEMENT 2

Model cultural safety in own work

2.1

Ensure work practices are grounded in awareness of ones own cultural bias

2.2

Reflect awareness of own and other cultures in work practices

2.3

Use communication techniques and work practices that show respect for the
cultural differences of Aboriginal and/or Torres Strait Islander people

2.4

Engage with Aboriginal and/or Torres Strait Islander interpreters and colleagues
as cultural brokers, according to situation needs

Awareness of own cultural bias

Cultural safety is linked to understanding ones own culture and how it might influence beliefs and
behaviours about others. In the workplace it is essential to be open-minded and prepared to accept other
peoples points of view. It is important to be able to recognise any stereotypical ideas and how these
might negatively impact attitudes and respectful communication.

ACTIVITY 4.6
CHAPTER 3 ASKS YOU TO identify significant events in your own family background or history
which have influenced your current values, beliefs and attitudes (i.e. your personal cultural identity).
Now consider if there are any aspects of your family history and personal cultural identity that have
influenced the way you interact with people from Aboriginal or Torres Strait Islander backgrounds.

Being aware of your own culture and recognising similarities and differences between cultures is
only one aspect of working effectively in a cross-cultural context, but it is an important one. When we
can reach an understanding of our own beliefs and values, we can often appreciate other peoples more.

PART 1

BEING PROFESSIONAL

Beyond that is the ability to understand, respect, communicate with, and effectively interact with,
people across cultures [EYLF, p. 16]. For effective interactions with Indigenous people, this involves
ensuring that cultural competence is applied on three levels:
individual (intra-personal)knowledge, skills, values, attitudes and behaviours
service (interpersonal and intra-service)management and operational frameworks and
practices, and expectations, including policies, procedures, vision statements and the voices of
children, families and community
systems (interpersonal and inter-service)how services relate to and respect the rest of the
community, agencies, elders, local community protocols, etc.
(Adapted from Educators Belonging, Being and Becoming: Educators Guide to the Early Years Learning
Framework for Australia, Australian Government Department of Education, Employment and
Workplace Relations, 2010)

EDUCATORS TIP
A RESOURCE TO CONSIDER is Child Australias Cultural Connections Booklet. Particularly useful
activities to reflect on culture can be found on pages 9 and 10, and the Iceberg Concept of Culture
on page 23.

Culturally appropriate work practices

As discussed in relation to Element 1, education and care services will be able to provide more
appropriately for the needs of Aboriginal and Torres Strait Islander people if staff members are aware
of historical and cultural factors. Deepening understanding of the potential impact of these factors
on the educational program and interactions with both adults and children (a services clients) will
improve service delivery. Improvements will occur as everyday practices respond to identified culturally
appropriate practices, for example developing strategies to provide a service for womens and mens
health issues and ensuring allowances are made in the workplace for cultural obligations such as
attending ceremonies.

AT WORK
FULL-TIME, PART-TIME AND casual employees under the Social, Community, Home Care and Disability
Services Industry Award 2010 are eligible for ceremonial leave:
An employee who is legitimately required by indigenous tradition to be absent from work for
Aboriginal or Torres Strait Islander ceremonial purposes will be entitled to up to 10working days
unpaid leave in any one year, with the approval of the employer.
(Fair Work Commission, Social, Community, Home Care and Disability
Services Industry Award 2010, Part 6, clause 35.)
Also, employees under the Childrens Services Award 2010 are entitled to two days compassionate
leave under the National Employment Standards (NES).
Education and care services will also be able to provide more appropriately for the needs of Aboriginal
and Torres Strait Islander people if staff members are aware of the potential impact of particular physical

CHAPTER 4

PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

and mental illnesses which are disproportionately high among Indigenous populations. These are linked
to a range of causes impacting Indigenous communities including:
the history of European and Aboriginal contact, and the subsequent loss of Indigenous culture,
land, family links, identity and law
geographical remoteness and feelings of isolation and vulnerability
lack of relevant and culturally appropriate education, meaningful employment or occupation
and health knowledge
poor nutrition
smoking, alcohol and substance abuse
mental stress
poor maternal health
violence
environmental health factors (housing, sewerage, water supply, hygiene)
late presentation at health care services for diagnosis and treatment.

THE IMPACT OF INDIGENOUS RULES AND LAWS

Rules and laws vary greatly among different language groups and depend on a tribes environment and
the Dreaming stories that belong to the land a service occupies. Some cultural considerations to be
recognised and respected within a service include:
food customsmen and women eat separately in many language groups. Some foods have
spiritual significance and are called totems. These foods are protected and often only eaten
during ceremonies
kin relationshipsthe kinship system is complex and generally divided or
Moieties are the two social
structured physically or geographically (tribe or language group divided into
or ritual groups into which a
smaller family groups); or religiously or totemically (according to moieties
tribe is divided.
connected to totemssignificant animals, plants or placesand social
relationships such as between siblings).

ACTIVITY 4.7
ADDITIONAL CULTURAL CONSIDERATIONS include lifestyle, gender and language preferences.
Research these considerations and reflect on how they may affect service delivery to Aboriginal and
Torres Strait Islander adults and children.

EDUCATORS TIP
EFFECTIVE AND APPROPRIATE interactions depend on acknowledging which Indigenous family member
should be consulted on different matters and when to seek advice. The services of an Aboriginal liaison
officer are an important asset in determining correct protocols.

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PART 1

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ADDRESS CULTURAL REALITIES

The cultural realitiesactual customs, values and beliefsof Aboriginal and Torres Strait Islander
clients and co-workers need to be effectively addressed in order to facilitate full participation in a
services delivery. Cultural differences such as interpersonal approaches, and thinking, learning and
working styles require negotiation and appropriate strategies to be effectively accommodated. The
implementation of these strategies involves acknowledging Indigenous traditional beliefs and practices,
demonstrating empathy and understanding, and being non-judgmental.

ACTIVITY 4.8
ACCESS AN EDUCATION AND CARE services workplace induction program for information about
how the service guides and supports the inclusion of all staff and their unique cultures.

Inclusive strategies for Indigenous co-workers involve the development of:

an effective workplace induction program for all staff so everyone is aware of acceptable work
practices
general guidelines and standards for approaching specific tasks and issues
awareness of key aspects and impacts of Aboriginal and/or Torres Strait Islander culture and
history on current health issues
understanding cultural similarities to identify common ground among groups in the workplace
and enhance cultural understanding
an agreed code of ethical and professional practice at all levels of the organisation
knowledge of anti-discrimination laws (as detailed in Chapter 2).

AT WORK
HELEN IS FEELING confident about starting her new family day care business. She is preparing to
meet her first family of Aboriginal descent and has discussed correct protocols regarding cross-cultural
communication and appropriate body language with the Aboriginal liaison officer (Joan) attached to
the family day care co-ordination unit. Helen understands that there may be potential communication
problems and she has listened carefully to Joans advice about the familys
possible avoidance of eye contact, non-verbal communication, silence
Gratuitous concurrence is
when an Aboriginal may not
and possibly gratuitous concurrence. She is planning to listen and respond
understand what is asked
appropriately, and ask the familys advice when necessary. Helen is looking
but will nonetheless agree to
forward to warmly welcoming the family to her service and learning more
the question, perhaps to be
socially polite.
about their culture.

Demonstrate respect for the cultural differences of

Aboriginal and/or Torres Strait Islander people
Guiding principles of the National Law section 3(3) are that Australias Aboriginal and Torres Strait
Islander cultures are valued and knowledge of and respect for the diversity of Indigenous culture

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PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

(e.g. skin and language groups, family structures, art and religion) are
demonstrated as part of service delivery. Indigenous children attend a range
of early childhood settings: long day care, occasional care, family day care,
multi-purpose Aboriginal childrens services, preschools and kindergartens,
playgroups, crches, early intervention settings and similar services [EYLF,
p.8]. Indigenous staff may be employed at all or none of these types of services.
In addition, an education and care service may solely consist of non-Indigenous
children and families, and may have some or no Indigenous staff. In all instances,
the educational program must reflect Indigenous cultures and openly welcome
Indigenous families, and should seek their advice and cooperation as well as
assist them to access external services (such as financial assistance) as required.

11

Skin and language groups are ways of subdividing a tribe through the kinship system.
A person is given a skin name at birth based
on the skin names of their parents. These
systems vary between tribes.
Family structures are highly valued in
Indigenous communities and children benefit
from extended family support. Elders pass
on their accumulated skills, knowledge and
lore (cultural practices), and are treated
with great respect. Elders can help children
find out who they are, who belongs in their
family and who is in their skin group. They
tell stories and speak in the childrens home
language.

Figure 4.3Hortons Map of Aboriginal Australia showing all the language groups in Australia
Source: David R. Horton 1996, Aboriginal Studies Press, AIATSIS and Auslig/Sinclair, Knight, Merz.

ACTIVITY 4.9
FIND OUT MORE ABOUT INDIGENOUS cultural aspects such as skin and language groups; family
structures; art; and religion, and consider ways that you, as an educator, can reflect these aspects in
your everyday practices with children and adults.

12

PART 1

BEING PROFESSIONAL

One objective of Activity 4.9 could be to foster all childrens participation in meaningful and
culturally sensitive learning experiences. For example, the incorporation of appropriate resources which
are authentic representations of Indigenous culture such as:
Australian animals
Australian maps and flags showing Indigenous land rights
creative experiences which introduce traditional art techniques such as body, rock and bark
painting, and traditional songs and dances
dolls and puppets
musical instruments, e.g. clapsticks and drums such as warups
resources which enable children to experience a connection with the land:
gardening and recycling equipment
natural resources
resources which encourage the investigation of flora and fauna
stories, posters and puzzles depicting traditional painting, bush tucker or Dreamtime.

EDUCATORS TIP
NON-INDIGENOUS EDUCATORS may find incorporating Indigenous culture into an educational
program challenging. They may have concerns about using acceptable terminology or following
correct protocols and procedures. This knowledge should be acquired locally through interactions,
building relationships and asking advice from the local Indigenous community.

AT WORK
LORETTA IS A NEWLY qualified Certificate III educator working in a long day care service. She has
concerns about including aspects of Aboriginal culture in the education program and is planning to
discuss this with her supervisor when she has conducted some research. A visit from an Aboriginal
music group to the service gave her the opportunity to ask about the use of didgeridoos and if it would
be appropriate for her to practise playing one and then demonstrate it to the
children. One of the group was able to explain that the land that the service
A corroboree is an Aboriginal dance ceremony
occupies was traditionally owned by a tribe that believed that didgeridoos
that may take the form of a
could only be played by men during certain ceremonies such as a corroboree.
sacred ritual or an informal
Generally, Aboriginal women do not play the didgeridoo as dictated by local
gathering.
custom but these rules do not apply to non-Aboriginal women. Loretta decided
to show the didgeridoo and tell traditional stories to the children rather than attempt to play it so as to
be sensitive to Aboriginal culture.

ENGAGE WITH CULTURAL BROKERS

Resources such as Aboriginal and Torres Strait Islander Health workers, liaison officers and other
colleagues will provide social and emotional support to educators. Registered interpreters and other
multilingual people who may not be related to a family or staff member will also be useful resources.

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13

Figure 4.4In some Aboriginal cultures, the

didgeridoo can only be played by men during
ceremonies

Engaging the services of health professionals, interpreters and community members

as cultural brokers will meet a services duty of care requirements towards their
families and staff members. A cultural broker will play a major part in developing
positive interactions and reducing possible conflict.

Cultural brokers enable mediation and change between

groups or individuals of different cultural backgrounds.

ACTIVITY 4.10
FIND OUT MORE ABOUT THE role of Aboriginal liaison officers and where they can be accessed in
your local area. Also find out about the availability of interpreters in your local area.

ELEMENT 3

Develop strategies for improved cultural

safety

3.1

Support the development of effective partnerships between staff, Aboriginal and/

or Torres Strait Islander people and their communities

3.2

Identify and utilise resources to promote partnerships

3.3

Devise and document ways to support the delivery of services and programs that
are culturally safe and encourage increased participation

3.4

Integrate strategies that encourage self-determination and community control in

services and programs

Effective partnerships
Cultural safety is connected to developing trusting and genuine partnerships. It goes beyond cultural
awareness and cultural competence, and involves the creation of an environment which encourages
effective communication. Signs that communication strategies are not being effective include a familys

14

PART 1

BEING PROFESSIONAL

Cultural awareness is the first

step towards understanding
cultural differences.
Cultural competence requires
us to examine our own
cultural identity and biases in
order to be more accepting
of others, and support the
implementation and childrens
understanding of inclusive
practices.

or co-workers lack of cooperation, negative or uncaring attitude, or failure to attend

the service (a family may not bring their child on a regular basis or a staff member
may be taking regular sick leave). Poor communication will arise where a party is
unclear when they engage in conversation or pass on information non-verbally (in
writing or by email), or if a party is not listening attentively to another or has language
comprehension difficulties. Additional complications may arise if there are cultural
differences or communication barriers which cause misunderstanding, confusion or
ambiguity. In order to facilitate effective communication and positive relationships,
services should aim to treat all clients individually according to their needs. Any
stereotypical preconceived ideas will need to be challenged and work practices examined and evaluated
to ensure an ethically, socially and emotionally safe environment.
Service staff will need to ensure that interactions are clear and connect with another persons level
of understanding. For example, not using terminology that another person cannot comprehend and, if
English is a second language, ensuring that an interpreter is available or written material is provided
in the persons home language. They will also need to ensure that they demonstrate respect, aiming to
preserve the other persons dignity and self-esteem at all times.

EDUCATORS TIP
A SERVICES POLICIES AND procedures will direct the ways educators should acknowledge and
respect cultural diversity, and communicate effectively in the workplace.

Communication barriers can be overcome by working towards understanding another persons

perspective, developing collaborative relationships founded on mutual respect, interacting in appropriate
ways and enabling a culturally safe environment. Being culturally safe and its connection with being
culturally sensitive and with cultural competence [EYLF, p. 16] was considered in Chapter 3.

AT WORK
A COMMUNITY-OPERATED LONG day care service is proud of the active family and staff participation
at all levels of service delivery. Management believes it is because of the respectful interactions and
rapport based on shared decision-making principles, a deep understanding of and empathy for each
others cultural perspectives, and the willingness to have a flexible approach. A recent celebration
commemorating the services 25 years of operation highlighted the positive manner in which the service
community negotiated roles and responsibilities, and effectively delivered planned outcomes. The action
plan, which included the allocation of responsibilities and the determination of timeframes and required
resources, was developed by an appointed committee who kept families and staff informed throughout
the process. Elders were also consulted to ensure correct cultural aspects were incorporated.

Resources to promote partnerships

Resources to promote effective partnerships with Indigenous people may include the formation of
appropriate reference groups and local inter-agency partnerships. These could comprise Indigenous

CHAPTER 4

PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

community members, elders, and health and other professionals who offer
advice and contribute to the best strategies to adopt in specific circumstances.
Policies or guidelines for these reference groups as well as other forms of
partnerships are often called a memorandum of understanding (MOU)
or a letter of intent. A MOU is a formal documentation of an agreement
between two or more people or groups of people. They are not considered
to be a legal document but are accepted as being a binding agreement. A
MOU will clearly identify the contracting parties and be dated and signed
by them, detail the subject matter of the agreement and the objectives, and
summarise the essential terms of the agreement (e.g. how long the MOU
will apply, how often meetings will occur and any financial considerations).
A MOU for an education and care service may relate to how an external
agency and the service will work together in the best interests of the
children and families who utilise the service and access the external agency.
A final consideration is the effective use of two-way flow of information and
resourcesparties need to listen to and learn from each other.

15

Figure 4.5 Effective partnerships with

Indigenous people may include the formation
of appropriate reference groups

Support the delivery of culturally safe services

and programs
The development of partnerships between staff, and Aboriginal and Torres Strait Islander people
and their communities will facilitate accessibility, affordability, accountability and acceptability of
appropriate healthcare and workplace services. These partnerships will be effective if services work
together to ensure:
accessibility to services that have strong community links and Indigenous staff or access to
Indigenous staff who speak the local preferred Indigenous language
that services are affordable (support in accessing funding to cover transport costs to the
service, etc.)
there
is accountability in reaching agreed goals

there are acceptable practices and interactions adopted within a service.
Flexibility in approaches and supporting full participation in decision making which affects
Indigenous people will enhance partnerships and show a sincere desire to understand and include the
whole community.

EDUCATORS TIP
ATTENDING IMPORTANT EVENTS such as NAIDOC (originally the National Aborigines and Islanders
Day Observance Committee) and National Reconciliation Week, and seeking an introduction to the
local Indigenous land council, shows a sincere desire to understand the community.

The use of visual imagery and stories which link with the local community will be easily understood,
dismantle barriers to learning and understanding, and aid effective communication in a service.
Examples include images that portray the land and Indigenous art and activities which are specific to a
particular geographical area and tribe.

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Figure 4.6Iconic and visual images need to be

meaningful and culturally sensitive

Encourage self-determination and community

control
Improved outcomes, in the form of a more positive outlook and increased confidence in a services
capabilities to support access to necessary external agencies, and ensure children and staff members
receive appropriate care and attention, will also contribute to effective partnerships. Self-determination
is the right of all people to freely determine their political status and freely pursue their economic,
social and cultural development (Article 1 of the International Covenant on Civil and Political Rights).
Appropriate consultation will contribute to this need and the recognition that Indigenous people
may prefer to consult with elders or other community leaders, or access specific Indigenous services
(including health and other external agencies).

ACTIVITY 4.11
REVISIT THE TIMELINE YOU developed for Activity 4.4 and your recording of self-determination.
When did the Aboriginal community approach the Australian Government about developing selfdetermination policies and what has happened since that date? How will you, as an educator, ensure
health care, services and educational programs encourage self-determination in your service? Discuss
your responses with a peer or supervisor.
Community control relates to the understanding that intervention (e.g. medical services and policy
decisions) is not always the best option for Indigenous health and wellbeing. This understanding
respects that Indigenous communities have the right to make their own decisions and be supported
to attain autonomy. The National Aboriginal Community Controlled Health Organisation (NACCHO)
supports Indigenous autonomy and in investing in healthy futures for generational change (see the
website details at the end of this chapter).

ELEMENT 4

Evaluate cultural safety strategies

4.1

Agree outcomes against which cultural safety strategies can be measured

4.2

Involve Aboriginal and/or Torres Strait Islander people in evaluations

4.3

Evaluate programs and services against desired outcomes

4.4

Revise strategies based on evaluation with appropriate engagement of Aboriginal

and/or Torres Strait Islander people

CHAPTER 4

PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

Cultural safety strategies

Communication strategies to enable a culturally safe service delivery will include identifying any barriers
to effective cross-cultural communication. In the case of Indigenous staff and families, this relates to
developing knowledge and understanding of cultural influences such as kinship systems and different
forms of verbal and non-verbal communication. Means of transmitting information, like the use of
visual or iconic strategies (e.g. diagrams, tables, graphs, pictures, flow charts and video images), need
to be meaningful and relevant, and culturally sensitive. Ideally, they should be representative of local
Indigenous culture.

EDUCATORS TIP
USE OF COMPUTER TECHNOLOGY and digital media such as emails and Facebook may not be
as prevalent in some Indigenous communities. Certain images (e.g. photographs or descriptions of
ceremonies) may be considered secret or sacred and there are protocols to be observed about the
reproduction of names and photographs of deceased people.

Specific face-to-face cultural safety strategies with individuals will include being aware of the
Indigenous use of gestures and verbal and non-verbal techniques, for example, avoiding eye contact,
touching and direct questioning. Displays of positive regard by adopting an open, calm, considerate, nonjudgmental and uncritical approach will foster good relationships. Ongoing personal and interpersonal
skill development, and forming partnerships with cultural groups to achieve particular work goals will
support continuous improvements in this area. Finally, monitoring and reflecting on our own actions
to ensure our own cultural values are not imposed on others is essential. Developing this self-awareness
by examining the ways we communicate with others will help us to identify ineffective or inappropriate
communication strategies and remodel them to support improved communication.

ACTIVITY 4.12
RESEARCH ANY PROFESSIONAL DEVELOPMENT or networking opportunities in your local area about
developing cultural safety awareness of or effective interactions with Indigenous people. Use these
opportunities to reflect on your own communication skills when interacting with your local Indigenous
community.

Involve the Indigenous community

A culturally safe environment for Aboriginal and Torres Strait Islanders is one where they feel
empowered to participate because they trust that they and their culture will be treated with respect. It
should encompass all those connected with a servicestaff, families, children and the local community.
The development of mutual respect and tolerance for diversity, and a shared understanding of cultural
safety will ensure positive workplace and professional relationships. Mutual respect is the reciprocated
regard for two or more peoples dignity and is demonstrated in their interactions. It is connected with
benefitting from what people can learn from each other and acceptance of each others individuality.

17

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Professional codes of conduct (such as the ECA Code of Ethics), commonwealth and territory/state
legislation, community standards and regulations, as well as a services policies and procedures, will
guide professional practices, including the expectation that there will be tolerance of diversity.
Relationship building is fundamental to cultural competence and is based on the foundations of
understanding each others expectations and attitudes, and subsequently building on the strength
of each others knowledge, using a wide range of community members and resources to build on their
understandings.
(Australian Government Department of Education, Employment and
Workplace Relations2010,Educators Belonging, Being and Becoming: Educators
Guide to the EarlyYearsLearning Frameworkfor Australia, p. 23)
Equally as important in an education and care service setting is that:
Educators practices and the relationships they form with children and families have a
significant effect on childrens involvement and success in learning [EYLF, p. 9]
When educators establish respectful and caring relationships with children and families, they
are able to work together to construct curriculum and learning experiences relevant to children
in their local context [EYLF, p. 11]
Partnerships are based on the foundations of understanding each others expectations and
attitudes, and build on the strength of each others knowledge [EYLF, p. 12]
Learning outcomes are most likely to be achieved when early childhood educators work in
partnership with families [EYLF, p. 12].
Collaborative relationships with families are fundamental to achieving quality outcomes for children
and community partnerships that are based on active communication, consultation and collaboration
[NQS 6.1.2]. Consultation, collaboration and effective communication have been
recurrent themes throughout this chapter. It has been demonstrated that they are the means
to establish mutual trust and respect, leading to increased participation of Aboriginal and
Torres Strait Islander people in an education and care service. Key aspects are the realisation
that communication is always a two-way process where both communicators are prepared
to listen to and learn from each other, and that non-Indigenous staff need to consult with
people who are knowledgeable about local cultural practices and beliefs.
Due to the unique cultural heritage of Australia, Indigenous perspectives should always
be a consideration in educational programs. This is equally applicable to non-Indigenous
children as they form ideas of their own and other identities. An inclusive program considers
each childs individual context and ensures that their interests, capabilities and cultural
Figure 4.7Indigenous influences are accommodated. Aboriginal and Torres Strait Islanders will look for a sense
of connection with their heritage and community when they access an education and care
art representing a
connection with the land
service, and this should be evident in the physical and social environment.

AT WORK
AN ECEC SERVICE ensures that their educational program connects the richness of Indigenous culture
with the outcomes of the Early Years Learning Framework. Staff realise that, for Aboriginal and Torres
Strait Islander children, specifically focusing on childrens individual, family, community and cultural
identity helps to build the childrens self-esteem and confidence, developing a strong sense of identity
(continued)

CHAPTER 4

PROMOTE ABORIGINAL AND/OR TORRES STRAIT ISLANDER CULTURAL SAFETY

At Work (continued)
[EYLF, p. 20]. Also, focusing on relationships with family, community and nature helps children connect
with and contribute to their world.
Childrens connectedness and different ways of belonging with people, country and communities
helps them to learn ways of being which reflect the values, traditions and practices of their families
and communities. Over time this learning transforms the ways they interact with others. [EYLF, p. 25]
A holistic approach to ensuring childrens development and wellbeing recognises the importance of a
range of additional programs such as health, dental, nutritional and parenting services. This endorses the
belief that childrens wellbeing is linked to that of their family and community as well as their cultural and
social identity [EYLF, p. 30], while understanding, valuing and supporting unique aspects of Aboriginal
and Torres Strait Islander culture helps children become confident and involved learners [EYLF, p. 33]
and effective communicators [EYLF, p. 38].
Program considerations could be:
display signs which reflect traditional language, e.g. room names
creating an outdoor environment that echoes the local beach or bush so children feel connected to
the land and learn that if they care for the land it will care for them
using natural locally found resources and materials, and encouraging the sharing of stories.
Care should always be taken that program considerations are not tokenistic
or stereotypical, or do not show negative images of Aboriginal or Torres Strait
Islander people.

Tokenistic means that the

gesture would be a one-off
addition to a program and
lack true significance.

SUSTAINABILITY TIP
ENSURE ALL ITEMS SOURCED from the environment are used respectfully and returned to their original
location whenever possible.

Evaluate and revise programs and services

Racial, cultural, health and welfare issues can impact negatively on workplace and professional
relationships with Aboriginal and Torres Strait Islander co-workers and clients. For example, services
are often solely or largely staffed by non-Indigenous people. This can strain relationships if Indigenous
people have past negative experiences with community services and there may be a resulting lack of
trust which can cause breakdown in communication. The geographical remoteness of some Indigenous
communities can also contribute to poor communication and misunderstanding. In addition, nonIndigenous staff may have misconceptions and stereotypical references which may be apparent in their
communications. These are barriers which need to be addressed. Strategies to overcome these difficulties
include identifying and utilising effective ways to develop and maintain effective relationships, and
evaluating and revising programs and services on an ongoing basis with appropriate engagement with
Aboriginal or Torres Strait Islander people. The negotiation of culturally appropriate guidelines and
a workplace code of practice, and the identification of appropriate mediators if necessary, constitute
sound practice. A workplace code of practice should detail how to acknowledge and proactively work
with clients to ensure issues are dealt with appropriately.

19

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ACTIVITY 4.13
REFLECT ON WHAT YOU HAVE learnt so far in this chapter about creating a culturally safe environment
for Aboriginal and Torres Strait Islander families and co-workers. List at least five workplace practices
that you consider would help achieve such an environment and contribute to your job role. Discuss
your responses with a peer or supervisor.

Strategies that have been determined to address any difficulties, differences or misunderstandings
that may occur will need to be revisited, evaluated and revised. Reflections on how well they are working
should focus on:
1. How are culturally appropriate guidelines for service delivery negotiated? Who is consulted
and how often? How are cultural aspects such as awareness of traditions, acceptable forms
of communication and correct terminology (e.g. pronunciation of names and the naming of
ceremonies) decided?
2. Is the workplace code of practice acceptable to all involved in the service? Does it ensure
everyone has a shared understanding? Does it include guidelines for professional and ethical
behaviour, and the recognition of client and co-worker rights (e.g. respectful interactions, the
need for a flexible and empathetic approach and confidentiality)?
3. Have appropriate mediators been identified? When is it considered appropriate to involve
mediators? What criteria are used to select mediators (e.g. people with the knowledge about
cultural differences and how to resolve them)?

CHAPTER SUMMARY
There has been an emphasis throughout this chapter that not all Aboriginal and Torres Strait Islander
people are the same. There are many tribes, clans or nations and many differing cultural practices.
These cultural practices have been deeply affected by historical events since European colonisation. A
key aspect of cultural competence is acquiring knowledge and understanding of cultural influences,
challenging our own cultural values and beliefs, and demonstrating tolerance, respect and acceptance
for cultural diversity.
Committing to positive and effective workplace communication, and ensuring service delivery is
inclusive and culturally safe will encourage Aboriginal and Torres Strait Islander participation. NonIndigenous educators are not expected to be experts on Aboriginal and Torres Strait Islander cultures
but they should be willing to demonstrate understanding and reverence, and seek the support and
expertise of others when necessary. When educators make attempts to embed Indigenous perspectives
in the educational program, they create a foundation for continual improvement for Indigenous and
non-Indigenous children, families, staff and the local community.

CHAPTER 4

SUMMARY

Key terms
Colonisation3

Gratuitous concurrence

Corroboree12

Kinship system

Cultural awareness

14

Moities9

Cultural brokers

13

Skin and language groups

Cultural competence

14

Tokenistic19

Cultural protocols
Dreaming creation stories
Family structures

10
3
11

Totemic system

Welcome to Country

11

END-OF-CHAPTER REVIEW
This chapter has provided the background content and practical workplace-related activities to enable a
student to prepare for the assessment of a nationally endorsed unit of competency.

Review questions
1. How can you identify cultural safety issues in the workplace?
2. How would you model cultural safety in your own work practices?
3. What strategies will you put in place to improve cultural safety?
4. How will you evaluate these cultural safety strategies?

Mapping grid
The grid below holistically maps each element to activities and National Quality Framework (NQF)
document references in the chapter content, as well as to the review questions listed above. Performance
criteria are an essential consideration and are listed under each element heading in the chapter.
Element

Activity

Review questions

NQF documents: NQS; EYLF; FSAC;

Guide to National Law and National
Regulations (GNL&R)

Element 1 Identify cultural safety issues in the workplace

4.1
4.2
4.3
4.4
4.5

NQS, 7.1

EYLF, pp. 8, 16

Element 2 Model cultural safety in own work

4.6
4.7
4.8
4.9
4.10

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Element

Activity

Review questions

NQF documents: NQS; EYLF; FSAC;

Guide to National Law and National
Regulations (GNL&R)

Element 3 Develop strategies for improved cultural safety

4.11

EYLF, p. 16

EYLF, pp. 9, 11, 12, 20, 25, 30,

33,38
NQS 6.1.2

Element 4 Evaluate cultural safety strategies

4.12
4.13

REFERENCES
Sims, M., 2011, Early childhood and education services for Indigenous children prior to starting school,
produced for Closing the Gap Clearinghouse, Australian Institute of Health and Welfare, Canberra and
Australian Institute of Family Studies, Melbourne.
Williams, R., 1999, Cultural safetywhat does it mean for our work practice? Australian and New
Zealand Journal of Public Health, 23(2), pp. 213214.

Websites
Aboriginal Heritage, Aboriginal History
www.aboriginalheritage.org/history/history
Aboriginal Tourism Australia, 2004, Welcome to Country: Respecting Indigenous culture for
travellers in Australia,
www.tourism.australia.com/documents/welcome_to_country.pdf
Australian Bureau of Statistics (ABS), 2012, Deaths in Custody,
www.abs.gov.au/ausstats/abs@.nsf/Lookup/by%20Subject/1301.0~2012~Main%20Features~
Deaths%20in%20custody~73
Australian Government, 2013, A Snapshot of Early Childhood Development in Australia 2012,
Australian Early Development Index (AEDI) National Report, Canberra,
www.rch.org.au/uploadedFiles/Main/Content/aedi/Report_NationalReport_2012_1304[1](1).pdf
Australian Government, Apology to Australias Indigenous peoples,
http://australia.gov.au/about-australia/our-country/our-people/apology-to-australias-indigenouspeoples
Australian Government Department of Education, Employment and Workplace Relations, 2010,
Educators Belonging, Being and Becoming: Educators Guide to the Early Years Learning Framework for
Australia,
http://files.acecqa.gov.au/files/National-Quality-Framework-Resources-Kit/educators_guide_to_
the_early_years_learning_framework_for_australia.pdf
Australian Government Department of Families, Housing, Community Services and Indigenous
Affairs, Closing the Gap: The Indigenous Reform Agenda,
https://www.dss.gov.au/sites/default/files/documents/05_2012/closing_the_gap.pdf

CHAPTER 4

SUMMARY

Australian Government, European discovery and the colonisation of Australia,

http://australia.gov.au/about-australia/australian-story/european-discovery-and-colonisation
Australian Human Rights Commission (AHRC), 1997, Bringing them home,
www.humanrights.gov.au/our-work/education/publications/rightsed-bringing-them-home
AHRC, 2011, Chapter 4: Cultural safety and security: Tools to address lateral violenceSocial Justice
Report 2011,
https://www.humanrights.gov.au/publications/chapter-4-cultural-safety-and-security-toolsaddress-lateral-violence-social-justice#Heading36
AHRC, 1996, Indigenous Deaths in Custody 1989 to 1996,
www.humanrights.gov.au/our-work/aboriginal-and-torres-strait-islander-social-justice/
publications/indigenous-deaths-custody
AHRC, TimelineHistory of separation of Aboriginal and Torres Strait Islander children from their
families,

www.humanrights.gov.au/timeline-history-separation-aboriginal-and-torres-strait-islanderchildren-their-families-text
Australian Indigenous HealthInfoNet, 2014, Summary of Australian Indigenous health,
www.healthinfonet.ecu.edu.au/health-facts/summary
Ball, J., Cultural safety in practice with children, families and communities,
www.ecdip.org/culturalsafety
Child Australia, Cultural Connections Booklet,
www.childaustralia.org.au/Documents/IPSP-Section/Resource-Centre-Docs/cultural-bookcomplete-WEB.aspx
Fair Work Commission, Childrens Services Award 2010,
https://www.fwc.gov.au/documents/documents/modern_awards/award/MA000120/default.htm
Fair Work Commission, Social, Community, Home Care and Disability Services Industry Award 2010,
https://www.fwc.gov.au/documents/documents/modern_awards/award/MA000100/default.htm
Harrison, L.J., Goldfeld, S., Metcalfe, E. and Moore, T., August 2012, Early learning programs that
promote childrens developmental and educational outcomes, Resource sheet no. 15, produced for
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Melbourne Declaration on Educational Goals for Young Australians 2008,
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www.naidoc.org.au/about
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www.federalfinancialrelations.gov.au/content/npa/education/ctg-early-childhood/national_
partnership_superseded.pdf

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National Sorry Day Committee,

www.nsdc.org.au
Purdie, N., Dudgeon, P. and Walker, R. (eds), 2010, Working Together: Aboriginal and Torres Strait
Islander Mental Health and Wellbeing Principles and Practice,
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YouTube
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https://www.youtube.com/watch?v=hOWzcLuupi0